THE GENEALOGY OF SOCIAL HISTORY OF ISLAMIC EDUCATION POLITICS IN INDONESIA

Studying on the politics of Islamic education in Indonesia cannot be separated from historical aspects. This study discusses why and how the history of Islamic education cannot be separated from the birth, growth and development of Islamic education in a country. In the Indonesian context, the political history of Islamic education cannot be separated from the dynamics of Islamic education and power from time to time, starting from the pre-independence period to the present. This article uses qualitative research methods that emphasize the study of documents or texts. That is, the study of the text in this study focuses more on the analysis or interpretation of written material based on the context. The results of this study indicate that the relationship between history and politics of Islamic education in Indonesia is very close and strong relationship. Azyumardi Azra sees the historical aspect as very dominant in constructing the political reality of Islamic education in Indonesia from time to time. In this context, Michel Foucault gives attention to the genealogical aspects in history which focus on the origin and form of the history of knowledge which in certain contexts cannot be separated from power

Understanding Political Reform and Islamic Education Position in Indonesia

The political conditions in Indonesia which underwent a reformation in 1998 had an influence on position and the existence of Islamic education in Indonesia post-New order. In this era, the position of Islamic education is as a subsystem of national education. It cannot be separated from the changes in the education system regulation in this country, namely the National Education System regulation No. 2 1989 changed to Law of Sisdiknas No. 20 / 2003. These changes have a major impact on the progress and existence of Islamic education in Indonesia. This can be seen from the aspect of the authority of Islamic education which can actually be said to be the same as the policies in the previous legislation, namely in the education system, at least, there are still two ministries that manage educational institutions, namely the Ministry of Education and Culture (Kemdikbud) and the Ministry of Religious Affairs (Kemenag). Both institutions also organize education to tertiary level. In addition, there are basic, secondary, and tertiary education in the Ministry of Education and Culture, as well as the primary, intermediate, and tertiary education institutions administered by the Kemenag. This research intends to discuss the implications of political reform on the position of Islamic education in Indonesia

MULTICULTURAL EDUCATION-BASED SOCIAL SCIENCE INSTRUCTIONAL MODEL IN ISLAMIC SCHOOL

Abstract:The Islamic schools in Surabaya participated in teaching on the social-science instructional model based multicultural education. The research aimed to study about how to design the instructional model performed by the teachers then practiced together in the teaching and learning process at the Islamic Schools in Surabaya, and to find out how the teachers’ creativity in managing the class and educating the students to become the generations who has multicultural competencies for the nation progress in maintaining harmony in the religious community. This research used descriptive qualitative method. The research findings showed that the social-science instructional model based multicultural education was implemented to the students in the Islamic schools, especially in understanding the multicultural in the social life.Abstrak:Sekolah Islam di Surabaya berpartisipasi dalam pengajaran model pembelajaran Ilmu Sosial berbasis pendidikan multikultural. Tujuan dari penelitian ini adalah untuk mempelajari bagaimana merancang model pembelajaran yang dilakukan oleh guru kemudian berlatih bersama dalam pengajaran dan pembelajaran di Sekolah Islam di Surabaya dan untuk menemukan bagaimana kreativitas guru dalam mengelola kelas dan mendidik anak-anak untuk menjadi generasi yang kompetensi multikultural untuk kemajuan bangsa dalam menjaga keharmonisan dalam komunitas agama. Penelitian ini menggunakan metode deskriptif kualitatif. Temuan penelitian adalah bahwa model pembelajaran sains sosial berbasis pendidikan multikultural di Sekolah Islam diterapkan kepada siswa, terutama dalam memahami multikultural dalam kehidupan sosial

URGENSI PENGEMBANGAN KURIKULUM PENDIDIKAN LALU LINTAS DALAM PERSPEKTIF ISLAM

Kajian keislaman yang membahas  tentang persoalan  pendidikan lalu lintas saat ini perlu dan penting ditindaklanjuti lebih serius agar tujuan kehidupan yang aman, nyaman dan selamat di perjalanan berlalu lintas dirasakan manfaatnya bagi semua elemen masyarakat. Dalam konteks inilah, tujuan utama kajian ini adalah untuk mengetahui apa dan bagaimana problematika lalu lintas sekaligus pendidikan lalu lintas di Indonesia?  Apa  urgensi  pengembangan  kurikulum  pendidikan  lalu lintas dalam perspektif Islam? Kajian ini ditulis dengan menggunakan data kualitatif yang bersumber pada referensi dan literatur buku, berita, jurnal dan opini di media massa serta sumber lain yang relevan dalam kajian  pengembangan  kurikulum  pendidikan  lalu lintas  dalam  Islam. Hasil kajian menunjukkan bahwa: Pertama, problematika lalu lintas dan pendidikan lalu lintas di Indonesia sudah sangat kompleks. Dari hari ke hari  angka  kecelakaan  belum  juga  turun  secara  signifikan,  bahkan angka kecelakaan tertinggi terjadi pada usia pelajar dan anak sekolah. Kedua,    pengembangan    kurikulum  pendidikan    lalu    lintas    dalam perspektif Islam sangat urgen mengingat banyaknya masalah akibat banyak faktor yang melatari terjadinya kecelakaan lalu lintas. Umat Islam dan lembaga pendidikan Islam di negeri ini sudah seyogyanya mengambil peran dalam membuka mata kesadaran pelajar dan anak sekolah untuk hati-hati terus berusaha menyadari, mengetahui dan mematuhi segala peraturan lalu lintas untuk keselamatan dan kebaikan bersama

The Global and Local Challenges of Islamic Education in Contemporary Indonesia

Discussing the global and local challenges of Islamic education in contemporary Indonesia is an interesting topic and important discussion. Indonesia is one of the largest Muslim countries in the world. As we know in terms of quantity, Islamic educational institutions in Indonesia is also in a large number. In quality, indeed, it always progresses until now and next. However, it should be realized that Islamic education in Indonesia also has local and global challenges that need to be considered for existence, contribution and prospect of Islamic education in the country. Therefore, this article focuses on the following key questions: How the global challenges of Islamic education in contemporary Indonesia? How the local challenges of Islamic education in Indonesia? How are the state and civil society's response to the global and local challenges of Islamic education in contemporary Indonesia? The paper was written using qualitative data which is based on references and books, news, journals and opinions in the media and other sources that are relevant to the study of Islamic education in Indonesia. The results showed that: first, the global challenge of Islamic education in contemporary Indonesia such as globalization that impact on Islamic education. The era of ASEAN Economic Community (AEC) is a new face of competition that needs to be addressed by emphasizing the quality of the process output/outcome in education services. Second, the local challenges of Islamic education, including the politicization of Islamic education that need to watch together, corruption and poverty, until terrorism and radicalism. Third, the response of the state and civil society on the global and local challenges of Islamic education in contemporary Indonesia could be said to be better than before. This is evident from a number of efforts undertaken by government institutions and the community in providing the best solutions to face all challenges of it's from internal and external for the better this nation

THE POWER OF SYUKUR: Tafsir Kontekstual Konsep Syukur dalam al-Qur’an

Dalam studi al-Qur’an, syukur merupakan lawan dari kufur. Kufur dimaknai menutup diri, sedangkan syukur diartikan membuka atau mengakui diri. Syukur termasuk bagian dari ajaran Islam tentang “terima kasih” yang penting dan sangat diperhatikan di mata Allah sekaligus juga bagi manusia. Efek positif syukur ditengarai bisa membuat orang miskin menjadi kaya dan orang sedih menjadi bahagia. Namun begitu, dalam praktiknya masih banyak orang yang belum mengamalkan ajaran syukur itu secara maksimal dalam kehidupannya. Hal itu disinyalir karena adanya pemahaman yang cenderung tekstual ketimbang kontekstual. Oleh karena itu, tulisan ini lebih memfokuskan pada pembahasan tentang apa yang dimaksud syukur dalam al-Qur’an? Bagaimana tafsir kontekstual konsep syukur dalam al-Qur’an tersebut? Dan apa saja manfaat dan kedahsyatan syukur? In study of al-Qur’an, gratefully (syukur) is the opposite of kufur. Kufur intrepeted as exclusive, whereas gratefully acknowledge themselves or inclusive. Gratefully is one of the most important subject of Islamic attitude for Allah and ummah. The positif effect of gratefully was investigated made the poor became rich person and the sad one turns into happy person. Meanwhile, there are still many people who do not want to put it into life. It because of textual understanding than contextual. Therefore, this essay, focusing on describing what is al-Qur’an says about gratefully? How the contextual interpretation concept in the al-Qur’an? What are the benefits and powerful of gratefully

IMAGINED ISLAMIC SOCIETIES AND THE ROLE OF ULEMA IN CONTEMPORARY INDONESIA

Abstract This article focuses discuss questions about how the role and contribution of ulema in the social life of religion in Indonesia. Also, how is the typology and characteristic of ulema in contemporary Indonesia. Sociologically, ulema is part of the most important topics in the study of religious institutions in the Islamic world, including when speaking about Islam in Indonesia. Ulema is also juxtaposed with umara. In this case, the position and role of the ulema are like an "informal" leader in a nation for Muslim Societies. In Indonesia, ulema has a central role in religious and state life to shape the imagined Islamic societies, such as Nusantara Islam and others. From time to time, ulema has made major contributions from before until after independence to the present. This is evident from the historical track record of ulema institutions in Indonesia. From Sabang to Merauke island, the term of ulema has an interesting nickname. For example, there are many other names of ulama like Kiai (Java), Tengku (Aceh), Ajengan (Sundanese), Buya (Minangkabau), Sheikh (North Sumatra), Tuan Guru (Lombok, West Nusa Tenggara and Kalimantan). Keywords: Ulema, Indonesian Islam, and Imagined Islamic Societie